Johannes 4:10 Kommentar

It was, more than any thing else, the glory of the land of Israel, that it was Emmanuel's land (Isa 8:8), not only the place of his birth, but the scene of his preaching and miracles. This land in our Saviour's time was divided into three parts: Judea in the south, Galilee in the north, and Samaria lying between them. Now, in this chapter, we have Christ in each of these three parts of that land. I. Departing out of Judea (Joh 4:1-3). II. Passing through Samaria, which, though a visit in transitu, here takes up most room. 1. His coming into Samaria (Joh 4:4-6). 2. His discourse with the Samaritan woman at a well (v. 7-26). 3. The notice which the woman gave of him to the city (Joh 4:27-30). 4. Christ's talk with his disciples in the meantime (Joh 4:31-38). 5. The good effect of this among the Samaritans (Joh 4:39-42). III. We find him residing for some time in Galilee (Joh 4:43-46), and his curing a nobleman's son there, that was at death's door (Joh 4:46-54).

When therefore our Lord knew,.... Or Jesus, as some copies, as the Vulgate Latin, Syriac, Arabic, and Persic versions read; who is Lord of all, Lord of lords, the one and only Lord of saints: and who knew all things as God; every man, and what is in man; who would believe in him, and who not, and who would betray him; he knew his adversaries, what they thought, said, or did; what was told them, and how it operated in them; and what were the secret motions of their hearts, and their most private counsels and designs; for this is not merely to be understood of his knowledge as man, which he might have by private intelligence from others; though what is here said, might be true also in this sense: how the Pharisees; the inveterate and implacable enemies of Christ, and particularly those that dwelt at Jerusalem, and were of the great sanhedrim, or council of the nation: had heard; either by their spies, which they constantly kept about Christ; or by John s disciples, who, through envy, might apply to the sanhedrim, to put a stop to, or check upon the baptism and ministry of Christ; or by common fame: that Jesus made and baptized more disciples than John; see Joh 3:26. The method Christ took was, he first made men disciples, and then baptized them; and the same he directed his apostles to, saying, "go and teach", or "disciple all nations, baptizing them", &c. And this should be a rule of conduct to us, to baptize only such, who appear to have been made the disciples of Christ: now a disciple of Christ, is one that has learned of Christ, and has learned Christ; the way of life, righteousness, and salvation by him; who is a believer in him; who has seen a beauty, glory, fulness, and suitableness in him, as a Saviour; and is come to him, and has ventured on him, and trusted in him; and who has been taught to deny himself, sinful self, and righteous self; to part with his sins, and to renounce his own righteousness, and all dependence on it, for justification before God; and who has been made willing to leave and forsake all worldly things and advantages, and to bear all reproach, indignities, and persecutions, for Christ's sake: and such who are Christ's disciples in this sense, are the only proper persons to be baptized; these are they, that ought to put on this badge, and wear Christ's livery: nor can baptism be of any use to any others; for such only are baptized into him, and into his death, and partake of the saving benefits of it; for whatsoever is not of faith, is sin; and without it also, it is impossible to please God.

Jesus answered and said unto her,.... In a very serious manner, in a different way from hers: if thou knewest the gift of God; meaning, not the Holy Spirit with his gifts and graces, as some think, but himself; for the following clause is explanatory of it; and who it is that saith to thee, give me to drink; and Christ is also spoken of in the Old Testament, as the gift of God, Isa 9:6 and he had lately spoken of himself as such, Joh 3:16 and he is, by way of eminency, "the gift of God"; which is comprehensive of all others, is exceeding large, and very suitable to the wants and cases of men; and is irrevocable, unchangeable, and unspeakable: for he is God's gift, as he is his own and only begotten Son; and he is given for a covenant to the people, with all the promises and blessings of it; and as an head, both of eminence and influence; and to be a Saviour of them, and a sacrifice for their sins; and as the bread of life, for them to feed and live upon; of which gift, men are naturally ignorant, as this woman was: they know not the dignity of his person; nor the nature and usefulness of his offices; nor the way of peace, righteousness, and salvation by him; nor do they see any amiableness, or loveliness in him; and whatever notional knowledge some natural men may have of him, they know him not spiritually and experimentally, or as the gift of God to them: thou wouldst have asked of him; a favour and benefit; for such who truly know Christ, the worth and value of him, and their need of him, will apply to him for grace, as they have encouragement to do; since all grace is treasured up in him, and he gives it freely, and upbraideth not; and souls are invited to ask it of him, and take it freely; nor is it to be had anywhere else: but knowledge of Christ, is absolutely necessary, to asking anything of him; for till he is known, he will not be applied to; but when he is made known to any, in his fulness and suitableness, they will have recourse to him, and ask grace and mercy of him; and which is freely had: the Vulgate Latin very wrongly adds, "perhaps"; reading it, "perhaps thou wouldst have asked"; whereas our Lord's meaning is, that she would certainly have asked: and he would have given thee living water; pardoning and justifying grace, every branch of sanctifying grace, and all the supplies of it; so called, because his grace quickens sinners dead in sin, and dead in law, and in, their own apprehensions; and causes them to live in themselves, and before God; and because it refreshes and comforts, revives and cheers, and is like rivers of water in a dry land; and because it maintains and supports spiritual life in their souls; and it ever abides, and continues, and springs up unto everlasting life: for the allusion is to spring water, that bubbles up in a fountain, and is ever running; for such water the Jews call "living water"; see Gen 26:19; where in the Hebrew text it is "living water"; which we, and also the Chaldee paraphrase, render "springing water". So living waters with them, are said to be always flowing, and never cease (t). (t) Bartenora in Misn. Negaim, c. 14. sect. 1.

They assert, however, that Edem is the brain, as it were, bound and tightly fastened in encircling robes, as if (in) heaven. But they suppose that man, as far as the head only, is Paradise, therefore that "this river, which proceeds out of Edem," that is, from the brain, "is divided into four heads, and that the name of the first river is called Phison; this is that which encompasseth all the land of Havilath: there is gold, and the gold of that land is excellent, and there is bdellium and the onyx stone." This, he says, is the eye, which, by its honour (among the rest of the bodily organs), and its colours, furnishes testimony to what is spoken. "But the name of the second river is Gihon: this is that which compasseth the land of Ethiopia." This, he says, is hearing, since Gihon is (a tortuous stream), resembling a sort of labyrinth. "And the name of the third is Tigris. This is that which floweth over against (the country of) the Assyrians." This, he says, is smelling, employing the exceedingly rapid current of the stream (as an analogy of this sense). But it flows over against (the country of) the Assyrians, because in every act of respiration following upon expiration, the breath drawn in from the external atmosphere enters with swifter motion and greater force. For this, he says, is the nature of respiration. "But the fourth river is Euphrates." This, they assert, is the mouth, through which are the passage outwards of prayer, and the passage inwards of nourishment. (The mouth) makes glad, and nurtures and fashions the Spiritual Perfect Man. This, he says, is "the water that is above the firmament," concerning which, he says, the Saviour has declared, "If thou knewest who it is that asks, thou wouldst have asked from Him, and He would have given you to drink living, bubbling water." Into this water, he says, every nature enters, choosing its own substances; and its peculiar quality comes to each nature from this water, he says, more than iron does to the magnet, and the gold to the backbone of the sea falcon, and the chaff to the amber.

[Heracleon] is not wrong when he says that “the water that the Savior gives is of his spirit and power.” And he has explained the statement “But he shall not thirst forever” as follows with these very words: “For the life he gives is eternal and never perishes, as, indeed, does the first life that comes from the well; the life he gives remains. For the grace and the gift of our Savior is not to be taken away, nor is it consumed, nor does it perish, when one partakes of it.” … Now [Heracleon’s] interpretation of the “leaping water” is not unconvincing. He takes it to refer “to those who partake of that which is richly supplied to them from above and who themselves cause what is supplied to them to gush out for the eternal life of others.” But he also praises the Samaritan woman “because she demonstrated a faith that was unhesitating and appropriate to her nature, when she had no doubt about what he said to her.”

And in that day it says, “Living water shall come forth out of Jerusalem.” This is that spiritual, sweet, life-giving and saving drink of the teaching of Christ. He speaks of it in the Gospel according to John, when instructing the Samaritan woman.… What was this drink, then, that came forth from Jerusalem? For it was there that its gospel went forth and its heralds filled the world. This is what is meant by the words “The living water shall go forth to the first sea and the last sea,” by which is meant the bounds of the whole world. That which is toward the eastern ocean is called “the first sea,” that toward the west is meant by “the last sea,” which, indeed, the living water of the saving gospel teaching has filled. He also taught about this when he said, “Whosoever shall drink of the water, which I shall give him, shall never thirst.”

And in them too the rest of the prophecy was fulfilled, when on the day of our Savior’s coming living water came forth from Jerusalem. The fruitful living word of Jerusalem, yes, from Jerusalem itself, and was spread over all the earth, even to the utmost bounds of the world. The Lord and Savior himself speaks of this water to the Samaritan woman.… And he goes on to teach what advantage would accrue to everyone who tastes of the living spiritual spring. Those that drink of it, denying the many evil demons who ruled them of old, will confess their one Lord and King, and that the Lord, who once was known only to the Hebrews, will become King of all nations that believe in him from all the earth, and that his name will be one, encircling all the earth and the wilderness. And who is not struck at seeing this fulfilled? For the Christian name, derived from the name of Christ (and Christ was indeed the Lord) has encircled every place and city and land and the very nations that dwell in the wilderness and at the ends of the earth, as the prophecy foretold.

And therefore He answered the woman, and said, "If thou knewest the gift of God and who it is that saith to thee, Give Me to drink, thou wouldest have asked of Him, and He would have given thee living water." First, He showeth that she is worthy to hear and not to be overlooked, and then He revealeth Himself. For she, as soon as she had learnt who He was, would straightway hearken and attend to Him; which none can say of the Jews, for they, when they had learned, asked nothing of Him, nor did they desire to be informed on any profitable matter, but insulted and drove Him away. But when the woman had heard these words, observe how gently she answers: "Sir, thou hast nothing to draw with, and the well is deep; from whence then hast thou that living water?" Already He hath raised her from her low opinion of Him, and from deeming that He is a common man. For not without a reason doth she here call Him, "Lord"; but assigning to Him high honor. That she spake these words to honor Him, is plain from what is said afterwards, since she did not laugh nor mock, but doubted for a while.

And marvel not if she did not at once perceive all, for neither did Nicodemus. What saith he? "How can these things be?" and again, "How can a man be born when he is old?" and again, "Can he enter the second time into his mother's womb, and be born?" But this woman more reverently: "Sir, thou hast nothing to draw with, and the well is deep; from whence then hast thou that living water?" Christ said one thing, and she imagined another, hearing nothing beyond the words, and as yet unable to form any lofty thought. Yet, had she spoken hastily, she might have said, "If thou hadst had that living water, thou wouldest not have asked of me, but wouldest rather have provided for thyself. Thou art but a boaster." But she said nothing like this; she answers with much gentleness, both at first and afterwards.

For at first she saith, "How is it that thou, being a Jew, askest drink of me?" she saith not, as though speaking to an alien and an enemy, "Far be it from me to give to thee, who art a foe and a stranger to our nation." And afterwards again, when she heard Him utter great words, a thing at which enemies are most annoyed, she did not mock nor deride; but what saith she? "Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle?"

Is it shown in the sacred books that the Holy Spirit is called the “gift of God”? If people look for this too, we have in the Gospel according to John the words of our Lord Jesus Christ, who says, “If anyone thirst, let him come to me and drink: he that believes on me, as the Scripture says, out of his belly shall flow rivers of living water.” And the Evangelist has gone on further to add, “And this he spoke of the Spirit, which they should receive who believe in him.” And hence Paul the apostle also says, “And we have all been made to drink into one Spirit.” The question then is whether that water is called the gift of God, which is the Holy Spirit. But as we find here that this water is the Holy Spirit, so we find elsewhere in the Gospel itself that this water is called the gift of God. For when the same Lord was talking with the woman of Samaria at the well, to whom he had said, “Give me to drink,” and she had answered that the Jews “have no dealings” with the Samaritans, Jesus answered and said to her, “If you had known the gift of God and who it is that says to you, ‘Give me to drink,’ you would have asked of him, and he would have given you living water.” … Because this living water, then, as the Evangelist has explained to us, is the Holy Spirit, without doubt the Spirit is the gift of God, of which the Lord says here, “If you had known the gift of God, and who it is that says to you, ‘Give me to drink,’ you would have asked of him, and he would have given you living water.” For that which is in the one passage, “Out of his belly shall flow rivers of living water,” is in the other, “shall be in him a fountain of water springing up to eternal life.”

At length, hear who it is that asketh drink: "Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink, thou wouldest, it may be, have asked of Him, and He would have given thee living water." He asks to drink, and promises to give drink. He longs as one about to receive; He abounds as one about to satisfy. "If thou knewest," saith He, "the gift of God." The gift of God is the Holy Spirit. But as yet He speaks to the woman guardedly, and enters into her heart by degrees. It may be He is now teaching her. For what can be sweeter and kinder than that exhortation? "If thou knewest the gift of God," etc.: thus far He keeps her in suspense. That is commonly called living water which issues from a spring: that which is collected from rain in pools and cisterns is not called living water. And it may have flowed from a spring; yet if it should stand collected in some place, not admitting to it that from which it flowed, but, with the course interrupted, separated, as it were, from the channel of the fountain, it is not called "living water:" but that is called living water which is taken as it flows. Such water there was in that fountain. Why, then, did He promise to give that which He was asking?

The woman, however, being in suspense, saith to Him, "Lord, thou hast nothing to draw with, and the well is deep." See how she understood the living water, simply the water which was in that fountain. "Thou wouldst give me living water, and I carry that with which to draw, and thou dost not. The living water is here; how art thou to give it me?" Understanding another thing, and taking it carnally, she does in a manner knock, that the Master may open up that which is closed. She was knocking in ignorance, not with earnest purpose; she is still an object of pity, not yet of instruction.

(Tract. xv) He who asked to drink, however, out of the woman's vessel, thirsted for the woman's faith: Jesus answered and said unto her, If thou knewest the gift of God, or Who it is that saith to thee, Give Me to drink, thou wouldest have asked of Him, and He would have given thee living water. (1. lxxxiii. Quaest. qu. 64) He lets her know that it was not the water, which she meant, that Ho asked for; but that knowing her faith, He wished to satisfy her thirst, by giving her the Holy Spirit. For so must we interpret the living water, which is the gift of God; as He saith, If thou knewest the gift of God. (Tr. xv) Living water is that which comes out of a spring, in distinction to what is collected in ponds and cisterns from the rain. If spring water too becomes stagnant, i. e. collects into some spot, where it is quite separated from its fountain head, it ceases to be living water.

Enquiry is the beginning of learning, and to those who are ignorant upon any subject, doubt concerning it is the root of understanding. This commencement the discourse aims at: wherefore the Saviour wisely hints, that He accounts of no value the customs of the Jews.

Jesus calls the quickening gift of the Spirit "living water" because mere human nature is parched to its very roots, now rendered dry and barren of all virtue by the crimes of the devil. But now human nature runs back to its pristine beauty, and drinking in that which is life-giving, it is made beautiful with a variety of good things and, budding into a virtuous life, it sends out healthy shoots of love toward God.

If thou knewest the gift of God, and Who It is That saith to thee, Give Me to drink; thou wouldest have asked of Him, and He would have given thee living water. The woman saith unto Him, Not knowing the Essence of the Only Begotten, surpassing earth and heaven, yea rather being wholly ignorant of the Incarnate Word, the woman was calling Him a Jew. And profitably is He silent to this, that the foundation of His discourse with her may be kept. Yet does He uplift her to a higher conception of Himself, saying that she knows not Who It is Who asked drink, or how great grace Divine gifts have, insomuch that if she had had knowledge of it, she would not have endured to be behindhand, for she would have prevented the Lord in asking. He rouses her then by these things to a very earnest wish to learn. Observe how now too fashioning His discourse skillfully and free from boast, He says that He is God, even though the woman be slow to understand. For inducing her to marvel at the gift of God, He introduces Himself as the Giver of it. For if (says He,) thou knewest the gift of God and Who It is That saith to thee, thou wouldest have asked of Him. But whom would it befit to give the things of God? would it not Him Who is by Nature God? But He calls the quickening gift of the Spirit living water, whereby alone human nature, albeit well nigh parched to its very roots, rendered now dry and barren of all virtue by the villainies of the devil, runneth back to its pristine beauty of nature, and drinking in the life-giving grace, is adorned with varied forms of good things, and shooting forth into a virtuous habit puts forth most thriving shoots of love towards God. Some such thing as this God says to us by the Prophet Isaiah also, The beast of the field shall honour Me, the dragons and the owls, because I give waters in the wilderness, and rivers in the desert, to give drink to My people, My chosen, whom I have formed for Myself to declare Mine excellencies. And another of the Saints says that the soul of the righteous shall be as a fruitful tree, and shall spring up as grass among the waters, and shall appear as the willow by running water. We might heap up, besides those already quoted, many other testimonies also from the Divine Scripture, whence it would be very easy to show, that under the name of water, the Divine Spirit is often named. But it is no time to linger here. Wherefore we will swim to other places, pressing on upon the great and wide sea of Divine meditations.

Not everyone knows the gift of God, because not all desire the living water, for if they did desire it they would never postpone the sacrament of baptism.… Do not delay the remedies of your salvation because you do not know when your soul may be demanded of you.

The grace of the Holy Spirit then He calls living water; i. e. lifegiving, refreshing, stirring. For the grace of the Holy Spirit is ever stirring him who does good works, directing the risings of his heart.

Christ does not reveal Himself until the woman's virtue has been made manifest. But when the woman's virtue was revealed — her perceptiveness and exactness — then He begins to converse with her about higher matters. "If you," He says, "knew the gift of God," that is, if you knew what God grants, that He grants eternal and imperishable blessings, if you also knew Me, knew that I, as God, am able to give them to you — then you would have asked and would have received living water. He calls the grace of the Holy Spirit "water," because it cleanses those who receive it and imparts to them great refreshment — not stagnant water, such as is found in pits and wells, putrid and spoiled, but "living" water, that is, springing up, leaping forth, flowing swiftly. For the grace of the Spirit makes the soul always active toward good, always making ascents (Ps. 84:5). Such water, living and always active, Paul drank, forgetting what lies behind and pressing forward to what lies ahead (Phil. 3:13–14).

Now (v 10), the Evangelist gives us Christ's spiritual teaching. First, he gives the teaching itself. Secondly, the effect it had (v 27). As to the first, he does two things. First, a summary of the entire instruction is given. Secondly, he unfolds it part by part (v 11). He said therefore: You are amazed that I, a Jew, should ask you, a Samaritan woman, for water; but you should not be amazed, because I have come to give drink, even to the Gentiles. Thus he says: If you knew the gift of God, and realized who it is who says to you, Give me a drink, you perhaps would have asked him. We may begin with what is last, and we should know first what is to be understood by water. And we should say that water signifies the grace of the Holy Spirit. Sometimes this grace is called fire, and at other times water, to show that it is neither one of these in its nature, but like them in the way it acts. It is called fire because it lifts up our hearts by its ardor and heat: "ardent in Spirit" (Rom 12:11), and because it burns up sins: "Its light is fire and flame" (Sg 8:6). Grace is called water because it cleanses: "I will pour clean water upon you, and you will be cleansed from all your uncleanness" (Ez 36:25), and because it brings a refreshing relief from the heat of temptations: "Water quenches a flaming fire" (Sir 3:33), and also because it satisfies our desires, in contrast to our thirst for earthly things and all temporal things whatever: "Come to the waters, all you who thirst" (Is 55:1). Now water is of two kinds: living and non-living. Non-living water is water which is not connected or united with the source from which it springs, but is collected from the rain or in other ways into ponds and cisterns, and there it stands, separated from its source. But living water is connected with its source and flows from it. So according to this understanding, the grace of the Holy Spirit is correctly called living water, because the grace of the Holy Spirit is given to man in such a way that the source itself of the grace is also given, that is, the Holy Spirit. Indeed, grace is given by the Holy Spirit: "The love of God is poured out into our hearts by the Holy Spirit, who has been given to us" (Rom 5:5). For the Holy Spirit is the unfailing fountain from whom all gifts of grace flow: "One and the same Spirit does all these things" (1 Cor 12:11). And so, if anyone has a gift of the Holy Spirit without having the Spirit, the water is not united with its source, and so is not living but dead: "Faith without works is dead" (Jas 2:20). Then we are shown that in the case of adults, living water, i.e., grace, is obtained by desiring it, i.e., by asking. "The Lord has heard the desire of the poor" (Ps 9:17), for grace is not given to anyone without their asking and desiring it. Thus we say that in the justification of a sinner an act of free will is necessary to detest sin and to desire grace, according to Matthew (7:7): "Ask and you will receive." In fact, desire is so important that even the Son himself is told to ask: "Ask me, and I will give to you" (Ps 2:8). Therefore, no one who resists grace receives it, unless he first desires it; this is clear in the case of Paul who, before he received grace, desired it, saying: "Lord, what do you want me to do?" (Acts 9:6). Thus it is significant that he says, you perhaps would have asked him. He says perhaps on account of free will, with which a person sometimes desires and asks for grace, and sometimes does not. There are two things which lead a person to desire and ask for grace: a knowledge of the good to be desired and a knowledge of the giver. So, Christ offers these two to her. First of all, a knowledge of the gift itself; hence he says, If you knew the gift of God, which is every desirable good which comes from the Holy Spirit: "I know that I cannot control myself unless God grants it to me" (Wis 8:21). And this is a gift of God, and so forth. Secondly, he mentions the giver; and he says, and realized who it is who says to you, i.e., if you knew the one who can give it, namely, that it is I: "When the Paraclete comes, whom I will send you from the Father, the Spirit of truth... he will bear witness to me" (below 15:26); "You have given gifts to men" (Ps 67:19). Accordingly, this teaching concerns three things: the gift of living water, asking for this gift, and the giver himself.

Jesus, finding that the Pharisees took offense at his making many disciples, leaves Judea to pass into Galilee, Joh 4:1-3. And passing through Samaria comes to Sychar, and rests at Jacob's well, Joh 4:4-6. While his disciples were gone to the city to buy meat, a woman of Samaria comes to draw water, with whom our Lord discourses at large on the spiritual nature of his religion, the perfection of the Divine nature, and the purity of his worship, vv. 7-24. On his informing her that he was the Messiah, she leaves her pitcher, and goes to inform her townsmen, Joh 4:25-30. His discourse with his disciples in her absence, Joh 4:31-38. Many of the Samaritans believe on him, Joh 4:39-42; He stays two days with them, and goes into Galilee, Joh 4:43-45. He comes to Cana, and heals the son of a nobleman, in consequence of which he believes on him, with his whole family, Joh 4:46-54.

If thou knewest the gift of God - Δωρεαν signifies a free gift. A gift is any thing that is given, for which no equivalent has been or is to be returned: a free gift is that which has been given without asking or entreaty. Such a gift of kindness was Jesus Christ to the world, Joh 3:16; and through him comes the gift of the Spirit, which those who believe on his name were to receive. Christ was not an object of desire to the world - no man asked for him; and God, moved thereto by his own eternal mercy, freely gave him. Through this great gift comes the Holy Spirit, and all other gifts which are necessary to the salvation of a lost world. Living water - By this expression, which was common to the inhabitants both of the east and of the west, is always meant spring water, in opposition to dead, stagnant water contained in ponds, pools, tanks, or cisterns; and what our Lord means by it is evidently the Holy Spirit, as may be seen, Joh 7:38, Joh 7:39. As water quenches the thirst, refreshes and invigorates the body, purifies things defiled, and renders the earth fruitful, so it is an apt emblem of the gift of the Holy Ghost, which so satisfies the souls that receive it that they thirst no more for earthly good: it purifies also from all spiritual defilement, on which account it is emphatically styled the Holy Spirit; and it makes those who receive it fruitful in every good word and work.

CHRIST AND THE WOMAN OF SAMARIA--THE SAMARITANS OF SYCHAR. (John 4:1-42) the Lord knew--not by report, but in the sense of Joh 2:25, for which reason He is here styled "the Lord."

If thou knewest, &c.--that is, "In Me thou seest only a petitioner to thee but if thou knewest who that Petitioner is, and the Gift that God is giving to men, thou wouldst have changed places with Him, gladly suing of Him living water--nor shouldst thou have sued in vain" (gently reflecting on her for not immediately meeting His request).